Introduction
Although the term ‘synodality’ is relatively new, the concept is not as new as one might think. Coming from the Greek word synodos, meaning ‘assembly, meeting’[1], one may quickly realise that this concept has its roots in early Christianity because that is precisely how Peter, the apostles and the disciples lived after the Paschal Mystery. They were constantly faced with circumstances where they had to meet and listen to others’ opinions (e.g. Gal 2) and learn to be inclusive (e.g. Acts 10:9-16).
Throughout the Church’s synodal process, many scholars have attempted to define synodality, and most of the definitions are correct. However, the term in itself is an umbrella term. It encompasses several aspects: the journey, the experience of the journey, the people journeying, those walking in front, those walking behind, those in the middle, those listening, the others speaking, and the ones taking the decisions, among others.
Synodality in Canonical Language
Let us now translate these terms into canon law with the theological inspiration of the Gospel. The ultimate decision maker is the Roman Pontiff, the Bishop of Rome, Peter the rock (Mt 16:18). He has the final say in the Catholic Church. The synod of bishops is the canonical tool that assists the pope in the synodal process (c.342). The Roman Pontiff is the primus inter pares: he is equal to the rest of the bishops because he himself is a bishop (of Rome) but is also the Roman Pontiff who has the final say.
In 2018, pope Francis issued the apostolic constitution Episcopalis Communio with which he reformed the synod of bishops in such a way that papal supremacy remains intact while at the same time opening the door to others to enter the discussion. Francis upgrades the synod of bishops using canon 343 of the 1983 Code of Canon Law, which states:
It is for the synod of bishops to discuss the questions for consideration and express its wishes but not to resolve them or issue decrees about them unless in certain cases the Roman Pontiff has endowed it with deliberative power, in which case he ratifies the decisions of the synod.
c.343
Through this canon, Francis gave deliberative power to the synod of bishops by allowing the Final Document of the synod to participate in the order of the Magisterium (EC Art. 18). Furthermore, the general secretariat of the synod of bishops was given increased power and duties (EC Art. 20)[2]. Since the promulgation of Episcopalis Communio, the Church has embarked on this journey of change, according to Pope Francis’ intention.
He has insisted that he wants a conversion of the papacy and that his ministry will resemble more the ministry Christ wanted it to be[3]. Francis laid the foundations by explaining what a bishop is (i.e. a teacher and a disciple[4]) and what he ought to do (i.e. not simply lead the flock but walk with it and lead the way[5]).
Synodality also means Listening to the Other
Most importantly, Francis insisted on the skill of listening[6]. But what does it mean to listen? Firstly, it is not simply to hear the other individual’s concerns but to listen. Listening entails paying attention to what one hears. It requires effort, time and patience. How can this be backed up canonically? A suggestion the author has here is to mention the voting rights explicitly, and the types of votes persons hold. It would be consistent to include a section on voting rights in the law.
The aspect of participation leads to the next point the author would like to raise. Who can participate? Francis seems to be trying to send the message that everyone can participate. Theologically speaking, every baptised person can participate. Canonically speaking, every member of the Church can participate because baptism is the ianua to the Catholic Church (c.849).
Participation for those in communio plena (c.205) is now evident – they can participate. But what about those who are in communio non plena? Can they hold a consultative vote? Otherwise, why would the Catholic Church accept their baptism? Nonetheless, there is still insufficient clarity about the participation of those in full communion but who are not clerics. Francis seems to focus on participation based on baptism rather than ordination.
Canon Law as the Juridical Tool for Synodality
However, legally speaking, the synodal process is not invalidated or impeded if it consists only of clerics. To the author, this is a flaw in the whole synodal process. The laity should be given a voice in the universal law so that they will ultimately feel listened to. Canon law is a great tool to assist in not overlooking the listening part of the synodal process. However, while the participation of all the members is encouraged, training and education ought to be a must. The author attempts to justify that ordination has been seen as superior over baptism for a reason. Aside from ordination being a vocatio, it takes years of dedication, sacrifice and studies. Baptism does not. Thus, the author suggests that the participating persons must have sound knowledge and qualifications in the sacred sciences (c.229 §1).
Consequently, synodality is broader than it initially appeared. It takes the involvement of many, but most of all, it takes time. Those with the power to decide must have a mentality shift to create means to include the laity. It was not made easy for the particular churches. There were no guidelines for the particular churches on how they should go about the synodal process. Consequently, different approaches were and still are being taken by the particular churches. While it can be innovative and fruitful, it can also lead to a direction the pope did not intend. It would be wise to create a set of guidelines that each diocese should follow to ensure conformity.
Collegiality: Including the Laity?
There is one other point the author would like to mention. As already stated, synodality is an umbrella term with many dimensions and aspects. The bottom line is that synodality includes everyone in a journey of listening in the context of the Gospel. However, one can understand that a spread Church like the Catholic Church must have a reporting system.
Consequently, the author believes synodality cannot survive alone without the two aspects of collegiality[8]. Not only are the bishops the teachers and the disciples, but they are also the shepherds that tend to their flock[9]. They listen to their people and are their people’s voice. Consequently, ordination plays a crucial role: it is at the service of the people, voicing their needs (i.e. collegialitas effectiva). Moreover, the bishops should have a brotherly relationship; they must feel comfortable discussing with each other (i.e. collegialitas affectiva).
Collegiality: A Third Type?
The author does not exclude a third branch or forum in the future of collegiality among bishops and the laity. After all, through baptism, the laity and religious also have access to Christ’s tria munera. The future question is: will a qualified layperson have access to the munus regendi?
Theoretically, it can happen. Theologically, there is ample room for discussion. Canonically, there is still a lacuna leges, and practically, it is already happening with Pope Francis’ blessing. Thus, the author has hope that women too may one day exercise the munus regendi and, therefore, be able to exercise their vocatio[10] should this be, in fact, their vocation.
[1]. Henry G. Liddell, and Robert Scott, A Greek-English Lexicon, 1996, Oxford, Clarendon Press, 372.
[2]. See also, Episcopalis Communio, 9.
[3]. Ibid., 10.
[4]. Ibid., 5.
[5]. Ibid.
[6]. Ibid., 6.
[7]. Vatican News Staff Writer, “Pope appoints woman Under-Secretary at Synod of Bishops”, Vatican News, <https://www.vaticannews.va/en/pope/news/2021-02/pope-appointment-under-secretaries-synod-bishops-woman.html>, last accessed on 27-03-2021.
[8]. Francis, “Letter to Cardinal Lorenzo Baldisseri”, 1 April 2014, vatican.va, <http://www.vatican.va/content/francesco/en/letters/2014/documents/papa-francesco_20140401_cardinale-baldisseri.html>, last accessed on 03-04-2023.
[9]. Episcopalis Communio, 5.
[10]. Beal, J.P. (ed.), et al, New Commentary …, New York, Paulist, 2000, 246.
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